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.But that person isconditioned by his own fears; he worships a particular stone, eithermade by the hand or by the mind! That tradition is driven into youthrough the propaganda of a thousand years - not through recentpropaganda - and you accept it; and that shapes your thinking.So, if you would be free, you have to wipe away all that - wipeaway Sankaras, Buddhas, all the religious books and teachers - andbe yourself, to find out.Otherwise, you cannot know theextraordinary beauty and the significance of what is Truth, and youwill never know what Love is.So, can you, who have been shaped by Sankaras, by the manysaints, by the temples, wipe them all out? You have to wipe themout.You have to stand completely alone, unaided, without despair,without fear; only then can you find out.But to wipe away, to denytotally - not negatively to say, "Let it go", but to deny completely -you have to understand this whole anatomy and structure, the beingof authority; you have to understand the man that seeks authority.You cannot remove authority from the man who wants it, becausethat is his only solace, that is his bread and butter - as it is of thepolitician, of the priest or of the philosopher.But if you want tounderstand the extraordinary thing called truth, you must have no authority.Because it is only the fresh mind, the innocent mind, theyoung vibrant mind, that can understand these things, not the minddriven, shaped, weakened, burdened by the past.Either it is so, orit is not so.Either you say, "It is not possible to be free of the past,this knowledge, this authority which the mind seeks because of itsown poverty, because of its own despair, as something to lean on;the mind can never be free from authority, the past, the things thatit has learnt, acquired, amassed".Or you say that the mind can befree of the past.But you have to find out; you cannot say that it canbe free, or that it cannot be free - that is merely indulging in anopinion, and that is absolutely worthless; that has to be left to thephilosophers.If you want to find out, you have to enquire intowhether it is possible or not; you cannot accept or deny.So you have to learn about knowledge and authority.When youare learning, there is no contradiction, because you are learning.But if you are merely acquiring knowledge, then there iscontradiction.Please do see this thing.If you are merelyaccumulating knowledge, then you will be in conflict, because thething which you are acquiring knowledge about, is a thing living,moving, changing, and, therefore, between what you haveaccumulated and the reality, there is a contradiction.But if you arelearning about it, then there is no contradiction; therefore, there isno conflict.Therefore the mind that is learning is gathering energy,because it is not in a state of conflict.But when a mind isaccumulating and from there adding, looking, observing fromknowledge, then there is contradiction; then there is conflict and,therefore, dissipation of energy.So the man who learns has no conflict; but the man who is merely gathering information in order to live according to aparticular pattern established by himself or by his society or bysome religious person whoever he is - that man is in contradictionand, therefore, in conflict.And, as we said the other day, conflict is the very essence ofdisintegration.conflict arises not only from the past, but also inrelation to the present.The conflict also arises when you haveideals - `that you must be this' or `that you must be in such andsuch a state', `marvellous, ennobling ideas'.It is very important tounderstand the nature of an ideal.The ideal is not the reality.Anidea, projected by a mind which is in conflict, becomes an idealaccording to which it must live; and therefore the mind is inconflict, in contradiction.But a mind that is listening to a fact, notto an ideal - such a mind is not in conflict and, therefore, it ismoving from fact to fact.And therefore, such a mind is in a state ofenergy.And without this energy you cannot go very far.You aremerely dissipating it in contradictions, in trying to become this andnot that.So you have to observe, you have to listen, you have to see thefact - the `what is' - and remain with that fact.And this is anextraordinarily difficult thing to do.Obviously you have not thought about all this, or it does notcome to you naturally, as the rains come out of the sky.You arehearing this, probably for the first time, or you have read about it.As the speaker has talked about it many times, you say, "Well, heis back to his old words".But if you are listening, if you are awareof what the speaker intends, then you will see as a fact that whatyou have is knowledge, and you will remain with that.The fact is that you are completely the past in relation to the present; the pastmay be modified, changed, but still you are always moving, being,in the past.Now, what do we mean by `to live with that fact'? That is: not toaccept it, not to deny it, but to listen to it - to listen to all the subtlemovements, intimations, the questions, the answers it prompts; notto deny it, because you cannot, because then you may end up in anasylum.That is what it means actually to observe the fact and tolive with it.Now, when you live with something - with your wife, with yourchildren, with a tree, with your idea - either you get accustomed toit so that it no longer exists, or you live with it, observingeverything.The moment you get accustomed to something, youbecome insensitive.If I get used to this tree, then I am insensitiveto this tree.If I am insensitive to the tree, I am also insensitive tothe dirt as well as to the people; I am insensitive to everything.Butto be attentive to something is not to get used to it, not to get usedto the dirt, the squalor, the family, the wife, the children.Not to getused to something requires a great deal of attention and, therefore,energy.I hope you are following this.So, a mind that would understand what is true has tocomprehend, not ideationally, the whole significance of what isfreedom.Freedom is not liberation in some heavenly world, but itis the freedom of every day, the freedom from jealousy, thefreedom from attachment, the freedom from ambition, the freedomfrom competition - which is `the more', `I must be better', `I am thisand I must become that'.But, when you observe what you are,there is no becoming something else than what you are; then there is an immediate transformation of that which is
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